Bartholomew de Las Casas; his life, apostolate, and writings Part 11

The Easter season of 1545 was approaching, and the fulfilment of the precept of confession, which marks the farthermost frontier of Catholic observance, within which even the most lax must remain under penalty of excommunication ipso facto, afforded the Bishop his opportunity. He withdrew from all his clergy, except the dean and canon of his cathedral church, their faculties for granting absolution, reserving to himself all questions involving the relations of the Spaniards to the Indians. He furnished the two appointed confessors with a detailed list of cases in which not merely the questions of holding slaves and cruel treatment were involved, but likewise those which had to do with the right to hold property acquired unjustly from the natives and by violation of the law.

This treatise was doubtless the same that was published in 1552 ent.i.tled _Confesionario_, etc., or in any case it contained the root doctrines of which that tract may have been an elaboration. Both upon the ability and the fidelity of the two confessors he had selected, the Bishop felt he could rely, but in the case of the Dean he was again mistaken in his choice, for in certain of the reserved cases the latter declared that he found no grounds, either in canon law or in any authorities, for his Bishop's decision. The Mercedarian friars, who also had a community in the diocese, were likewise opposed to the severity of the Bishop, and as none of the colonists were disposed to ruin themselves by liberating the Indians, the situation was a grave one for a Catholic community, for no matter how little in conformity with the Church's teaching were the daily lives of many, excommunication was intolerable to all of them.

Remonstrances and pet.i.tions against his trenchant decision poured in upon the Bishop, and the Dean, supported by the Mercedarians, undertook to intercede for the Spaniards and, if possible, to obtain some relaxation of the obnoxious ruling. Their efforts were vain, for the simple reason that Las Casas held that it was not within his competence to recede from his decision without practically denying his life's mission. As the tension became daily more severe, the colonists addressed to the Bishop, a formal "requirement" drawn up by a notary public, containing arguments to support their claims, based on the terms of the Bull of Alexander VI. and threatening, if he persisted in refusing them the sacraments, to appeal to his metropolitan, the Archbishop of Mexico, and ultimately to the Pope: meanwhile they would denounce him to the King and his Council as a disturber of the public peace and a formenter of dissensions and troubles in the country. To this threat the Bishop answered: "O blind men! How completely does the devil deceive you! Wherefore do you threaten me with your complaints to the Archbishop, to the Pope, and to the King? Know then that though I am obliged by the law of G.o.d to do as I do, and you to obey what I tell you, you are likewise constrained thereunto by the most just laws of your sovereign, since you think yourselves such faithful va.s.sals to him." After reading some of the articles of the New Laws forbidding slavery to them, he continued: "According to this, it is I who might much better complain of you, for not obeying your King." The situation was a deadlock, for the Bishop was immovable, neither would the Spaniards give way. From murmuring against his decision and questioning his authority to impose such unreasonable and ruinous commands, they pa.s.sed to calumny and ridicule, and as these weapon are forged by evil imaginations and their exercise is unhampered by the restrictions of truth, many fantastic accusations were invented against Las Casas, and diligently circulated. The most frugal and abstemious of men was accused of gluttony and intemperance; his learning, which was certainly varied if not vast and was by no means mediocre, was declared to be superficial and insufficient to enable him to properly weigh nice questions of theology and law, and finally it was insinuated that some of his opinions were heretical and that his refusal to allow the sacraments of penance and the eucharist in his diocese proceeded from his dissembled Lutheranism. As a hint of what might overtake him if he persisted in his course, a musket was fired into the window of his room one night. Even the children were taught scurrilous couplets which they sang at him, when he appeared in the streets: only his Dominicans remained faithful to him in this difficult season and their fidelity, though doubtless a source of great consolation to him, had for its chief visible effect, to involve the friars in the popular execration visited on the Bishop. It was a repet.i.tion of the incidents in Hispaniola, for likewise in Chiapa the people turned against the friars, refraining from their ministrations and refusing them alms and support. (57)

The first act of open rebellion came from the Dean, who administered the communion during Holy Week to various persons who not only continued to hold their Indians in spite of the Bishop's remonstrances and admonitions, but were notoriously engaged at that very time in buying and selling slaves. The disobedience of his subordinate could not be left unnoticed and the bishop resolved to reprimand him, but paternally, in presence of the other clergy, as an example. This intention was more easily formed than executed, for the Dean refused to appear, although the first summons came in the form of an invitation to dinner: three times was the summons repeated but each time, on one pretext or another, it was evaded, until there only remained to summon him officially and to censure his violation of his Bishop's instructions and his refusal to appear before him. As even this severe measure left him unmoved, Las Casas ordered his arrest and sent his alguacil and some of the clergy to bring the recalcitrant Dean before him. The news of what was pa.s.sing had spread through the town and when the diocesan authorities went to make the arrest, quite a crowd of people had collected to see the outcome of the ecclesiastical duel.

The appearance of the Dean, being conducted by force to answer to the Bishop for disobedience that had been prompted by his compliance to the Spaniards' desires, provoked a demonstration in his favour. He, seeing his opportunity, began to call for help, crying: "Help me to get free, gentlemen, and I'll confess everybody! Get me free and I'll absolve all of you!" A great hubbub ensued; men armed themselves to attack the Bishop's alguacil; some barricaded the Dominicans in their convent to prevent their coming to the a.s.sistance of the arresting party, others freed the Dean from his captors, and thus, with great uproar and shouts for the King and his justice against the Bishop, the mob arrived at the latter's house, into which a crowd forced its way with clamorous disorder.

A gentleman named Rodriguez de Villafuerte, who was in the ante-chamber in company with Fray Domingo de Medinilla, managed to somewhat calm the turbulence of the people. The leaders of the mob burst into the room beyond, where Fray Domingo had insisted that the Bishop should remain, instead of coming out to face the rioters as he wished, insulting him in the coa.r.s.est language and even threatening to kill him. The storm of popular fury broke itself against the imperturbable serenity and inflexible determination with which Las Casas met and dominated it.

Though the crowd dispersed, cowed and sullen, to their houses, the murmuring continued, and the friars dared not leave their convents, for fear of provoking a fresh outbreak.

The Bishop cancelled the ecclesiastical faculties of his Dean and excommunicated him.

The man who had threatened to kill Las Casas was the same one who had once before fired a musket shot through the Bishop's window, by way of warning him, and as he was known for a hot-headed reckless person, the friars were seriously apprehensive lest he might execute his threat; they begged Las Casas to leave and go to a place of safety. "Where," he asked in reply, "would you, Fathers, have me go? Where shall I be safe as long as I act in behalf of these poor creatures? Were the cause mine, I would drop it with pleasure, but it is that of my flock, of these miserable Indians, wearied and oppressed by unjust slavery and insupportable tributes, which others of my flock have imposed upon them. Here I wish to remain; this church is my spouse, it is not mine to abandon. This is the purpose of my residence [here]. I wish to irrigate it with my blood, if they take my life, so that zeal for G.o.d's service may be absorbed by the very ground I hold, to make it fertile, to bring forth the fruit of desire-the end of the injustice that stains and infects it. This is my wish, this is my determined resolve, and I shall not be so fortunate that G.o.d will permit the inhabitants of this city to fulfil it; other times have I found myself in greater dangers and, because of my unworthiness, G.o.d has withheld from me the crown of martyrdom. These disturbances, and the hatred of the conquerors for me, are of ancient date; I no longer feel their insults nor fear their threats, and in comparison with what has happened to me in Spain and the Indies, those of the other day were very moderate."

Against such steadfast resolution, the colonists could not hope to prevail, and one of the first results of the violent attack upon the Bishop, was a certain reaction in public sentiment when calmer Judgment rea.s.serted itself. There was even some counter demonstration, and the news was brought to Las Casas that the man who had threatened to kill him had himself been badly mauled and beaten. The Bishop was the first and most a.s.siduous of the injured man's visitors, even preparing with his own hands, bandages and ointments to dress his hurts. Such charity and abnegation could not but touch even the rude object of these attentions, and after repeatedly begging the Bishop's forgiveness for his recent violence, the man attached himself to him from thenceforth, and became one of his warmest defenders.

Nevertheless, the attacks on the Bishop and on the friars did not lessen for long, nor was the resentment against them diminished amongst the greater number of the colonists, who pushed their reprisals to such an extent that, not only were the priests reduced to the barest necessities of life, but even wine for the celebration of ma.s.s was wanting and un.o.btainable. To remedy this necessity, Indians were sent out into the province to beg for the friars, but the Spaniards learned of this measure and, after forbidding the natives to give them anything, they seized whatever these messengers obtained in spite of the prohibition, and gave them a sound beating as a preventive of any future excursions.

Existence in such surroundings was no longer possible, and the friars resolved to leave Ciudad Real. They sent out four of their number in advance, after which Fray Tomas de la Torre announced from the pulpit their intention to abandon the convent and the reasons which forced them to go.

Learning from those who had gone ahead that they had been well received in Chiapa, and that everything seemed propitious for the foundation of a convent there, the community prepared to follow. Before definitely abandoning Ciudad Real, it was thought well to deliver a final address to the people, explaining clearly and fully the righteousness of their doctrine concerning slavery. This discourse was p.r.o.nounced by Fray Alonso de Villabra, who cited many authorities to show that the iniquity of slavery was beyond dispute and that it was condemned by the laws of G.o.d and man alike. The sermon failed to convince the hostile and unwilling listeners, whose interests were bound up in slavery, and the only result of this last well-meant effort was to intensify, if possible, the irritation against the Bishop and the friars.

The reception of this interesting band of apostolic men by the people of Chiapa, was in striking contrast to the menacing demonstrations which provoked and accompanied their departure from Ciudad Real. More than a league outside the town, the exiles found a large number of Indians, decked out in their best gold ornaments and plumes, carrying crosses made of feathers and flowers, awaiting their arrival, to escort them to the quarters prepared for them.

As soon as the Bishop was housed, an immense number of natives came from all parts of the neighbourhood, begging to be taught the Christian religion. The joy of the tormented Bishop at this demonstration may be imagined, and he urged the friars, after such proofs of the disposition of the Indians to receive the faith, to send to persuade other religious to come and join them in the work of converting the willing people.

The Spaniard who held the encomienda of Chiapa was an astute person, in reality quite as vicious as any of the others but more adroit in concealing his evil doings; he found small difficulty in deceiving the simple friars and, by showing them hospitality and professing great respect for the New Laws, he succeeded in persuading them that he was their friend and protector. The harmony of their relations could not however remain long undisturbed; from professing friends.h.i.+p he pa.s.sed to more or less open acts of hostility, and from flattery he resorted to calumny. An incident which occurred may serve admirably to ill.u.s.trate the deceptions practised by the colonists on the ignorant Indians. One of the more intelligent of the natives came one day to the Dominicans and spoke as follows:

"Fathers, behold we are becoming bewildered. Our master told us when you came, that he had written a letter to the Emperor _his brother_ [sic]

asking that you be sent to say Ma.s.s for us and that it was by his order that you came to live amongst us. Since then, he tells us that you are poverty-stricken people, who come here to be supported by our labour, because you have not enough to eat in your own country. He has forbidden us to give you the ground for your convent and to allow the church to be altered. You, on the other hand, tell us we should not call him our master, for no man other than G.o.d whom you preach, is that; you tell us, also, that this man is a mortal like ourselves, subject to the Emperor, King of Castile, and that the Alcaldes at Ciudad Real may punish him. He tells us that he is next to G.o.d and has no master in the world. I don't understand you; you speak ill of our master; he speaks ill of you, and with all this we see you going about together good friends, neither of you daring to speak in the other's presence of what each tells us in the other's absence. If you are honest, speak clearly, for we are in a cloud of smoke from your manner of proceeding." (58)

CHAPTER XVIII. - LAS CASAS REVISITS THE LAND OF WAR. AUDIENCIA OF THE CONFINES. EVENTS AT CIUDAD REAL. LAS CASAS RETURNS

Everywhere throughout the province of Chiapa, the heart of Las Casas was wrung by a repet.i.tion of the same tales of violence and rapacity; women stolen, property wrested from the defenceless Indians, and the people bought and sold like cattle, to be mercilessly overworked until more merciful death released them from bondage. The Bishop was helpless, having no power or authority to enforce obedience either to the moral law he perpetually preached, or to the New Laws he everywhere expounded to the obdurate colonists. This condition of things, to which no end was apparent, determined him in June, 1545, to lay the matter before the Audiencia of the Confines and to demand that the provisions of the New Laws be enforced. To reach the town of Gracias a Dios from Ciudad Real, whither he had returned, he took the road through Guatemala, yielding to the entreaties of his former companion Fray Pedro de Angulo, who desired him to see the admirable results achieved in the Tierra de Guerra. Truly after such disappointments, sufferings, and persecutions, the Bishop deserved the consolation he derived from beholding the transformation of those formerly savage idolaters, into peaceful and civilised Christians, living in their towns in an orderly fas.h.i.+on far beyond what his highest hopes had allowed him to believe possible. The caciques of the different towns vied with one another in celebrating his arrival, and Las Casas spoke to them all in their own language and delivered to them the cedulas he had obtained for them from the Emperor in Barcelona on May 1, 1543, in which their exemption from every kind of servitude was promised in perpetuity.

The journey from Tululatzan to Gracias a Dios was both a difficult and a perilous one, especially at that season when the rains had swollen the rivers and destroyed the mountain roads. It is significant that throughout the life of Las Casas in America, he is never once mentioned as being ill or obliged on account of any infirmity to defer or alter his plans. His const.i.tution was evidently one of steel. In spite of his seventy-one years, he reached his destination in due time, where he met the bishops of Guatemala and Nicaragua, the latter of whom was about to be consecrated. The Bishop-elect of Nicaragua was Fray Antonio de Valdivieso, also a Dominican, who fully shared the opinions and sympathies of Las Casas. All three of these prelates had grievances and pet.i.tions for redress of abuses and for the stricter administration of the laws in favour of the Indians, to lay before the Audiencia. Since that particular tribunal had been created for the purpose of executing these laws and was composed of men whom Las Casas had either chosen himself or recommended, the bishops were justified in antic.i.p.ating a favourable hearing and a speedy adjustment of their complaints. They obtained neither however, and especially towards Las Casas was the opposition of the auditors directed.

When he first entered the council room, some of them cried: "Out with that lunatic!" and on another occasion, when Las Casas declined to withdraw, the President, Maldonado (well named indeed!), ordered him to be ejected by force. Again, when the Bishop, with great solemnity, demanded that the Audiencia should correct the abuses complained of and should relieve the Indians from unlawful oppression, Maldonado answered: "You are a cheat, a bad man, a bad bishop, a shameful fellow, and you deserve to be punished."(59)

Such language in open council, addressed by the presiding officer to a bishop, sounds incredible, and considering the great influence of religion on all Spaniards of that time, it is not wonderful that after such insolence, this petty official was regarded by the entire community as excommunicated; a half-hearted apology, ungraciously made, sufficed however to avoid an open scandal.

Las Casas had already a.s.sured his friars in Ciudad Real that he neither felt insults nor feared threats, so the vulgar abuse of Maldonado did not touch him; he drew up and presented a wordy memorial to the Audiencia, divided into seven articles. The first article affirmed that the Bishop was hindered in the exercise of his ecclesiastical jurisdiction, by the opposition of the officers of justice. The second asks for the aid of the secular arm to punish those guilty of disobedience and sacrilege. The third asks that the Indians may be relieved from tyrannous oppression, particularly from the excessive taxes and forced labour exacted from them.

The fourth article solicits the transfer of all causes affecting the Indians from the civil to the ecclesiastical courts. The fifth begs the Audiencia to forbid all wars, conquests, invasions of territory, and the establishment of Spanish haciendas in Yucatan. The sixth article pet.i.tions orders for the good treatment of the few Indians still held by the Crown in Yucatan, and the seventh asks that the officials of the Audiencia transfer to the Crown, all Indians and all villages affected by the royal ordinances already published. The answer of the Audiencia was brief and amounted to a denial of the Bishop's allegations. (60) Foreseeing, doubtless, the rupture which must inevitably follow the presentation of his memorial, Las Casas had already written to Prince Philip, regent during the Emperor's absence from Spain.

On the 25th of October, a letter signed by the Bishops of Chiapa and Nicaragua was despatched to Prince Philip complaining of the conduct of the Audiencia towards the churches, and declaring that since the New Laws were ignored and left in abeyance, the cruel treatment of the Indians had increased. It was alleged that the President, Maldonado, and his a.s.sociates possessed more than 60,000 Indians and that he encouraged his governors in every kind of tyranny and robbery of the natives for all of which the too compliant Audiencia neglected to provide any remedy. The dest.i.tute and helpless condition of the bishops and clergy was set forth, and they were described as the only faithful subjects whom the sovereign had in those regions, for all the other royal officials were solely occupied with their own interests and in opposing the clergy in the discharge of their pastoral duties. The two bishops urged upon the Prince to liberate all the Indians absolutely and immediately, as the only means to stop the growing evil. The more to impress the Prince with the independent spirit of the colonial officials in ignoring royal orders and violating the express provisions of the New Laws, the bishops affirmed that most of them-with but few exceptions-were even inclined to independence and were secretly as much rebels as those in Peru. An increase in the number of bishops was asked of the Prince, with new dioceses in Yucatan and Chiapa, which were too extensive for one bishop to govern. It plainly appears in this letter that the writers were aware that the Audiencia had written, asking that a metropolitan judge should be sent out with superior powers of jurisdiction to hold them in check, but far from opposing this project, they agreed to it, suggesting, however, that he should be a papal legate and that meanwhile, until such a one could arrive, some one of the bishops should be deputed to hear appeals and decide cases with arch-episcopal powers.

The scandalous affair of the Dean in Ciudad Real was also recounted to the Prince and some displeasure expressed that the Bishop of Guatemala, Marroquin, should have seen fit to receive this rebellious priest in his diocese. Priests, however, were so scarce, that any one who could say a ma.s.s and baptise a pagan, no matter what his defects of character or conduct might be, was apt to be welcomed.

On the 15th of November, Las Casas addressed a letter to the India Council repeating his grave charges against Maldonado and explaining the reasons why he connived at resistance to the New Laws.

Simultaneously the Audiencia likewise wrote to the Council giving their version of the situation. This letter was not signed by the licentiate Herrera, one of the auditors, who afterwards wrote to the Emperor, explaining and justifying his abstention, by saying that he disapproved of the violent language used against the bishops and did not share the views of his a.s.sociates concerning them. Although he found Las Casas over-zealous, he considered that the Indians were harshly treated and that the Audiencia failed to protect them against oppression. They would even be better off in slavery than they were in their present condition, for then at least their owners might care for them.

Perhaps nothing could more completely vindicate Las Casas than the contents of this letter.(61) Herrera was almost alone, however, in siding with the Bishop for even those of the colonists whose temporal interests were not at stake in the question of liberating the Indians, were unwilling to antagonise the Audiencia and to face the condemnation of their fellow-citizens. Even the Bishop of Guatemala, who had formerly been a close friend and warm sympathiser, proved unequal to the pressure brought to bear upon him. He deserted his fellow-bishop, and his letter of August 17, 1545, to the Emperor, was singularly unworthy of his episcopal character, especially when dealing with one of equal dignity to his own.(62)

At this juncture, news of the gravest and most disquieting nature reached Las Casas from Canon Juan Perera, whom he had left as Vicar-General at Ciudad Real during his own absence. Armed with powers granted by the town authorities, Luis de Torre Medinilla and the alguacil mayor, Diego Garcia, had presented themselves to the Canon to inst.i.tute an inquiry into the cases in which the Bishop had ordered absolution to be refused, founding their action upon the terms of Alexander VI.'s Bull, which gave the Indies to the kings of Castile; from the terms of the Bull they deduced the right of conquest and the disposal of the persons and property of the conquered natives.

The Canon stood firm, however, declaring that he could only grant absolution to those who released their slaves and restored-as far as possible-their ill-gotten profits. They asked that his answer should be given them in writing, as they wished to refer it to the Pope, to which the Canon agreed on condition that he be allowed thirty days in which to prepare a properly expressed statement. The period fixed elapsed without the authorities again asking for the doc.u.ment, for they had devised a new plan to overreach the Bishop. They offered the Canon the keys of the church if he would accept them as curate, abandoning his character as Vicar-General of the Bishop, promising him a generous salary and other advantages if he would agree. The Canon did not agree but reported the situation faithfully to Las Casas, who thus learned that his spiritual subjects were in open rebellion against his authority.

The Audiencia had ended by agreeing to send an auditor to Ciudad Real to see that the New Laws were executed, and a gentleman of Santiago de Nicaragua wrote the news of this decision to the Council saying, "The Bishop is returning to this country to complete the destruction of this unhappy city, bringing with him an auditor to still further tax the country. We don't know how it is that your lords.h.i.+ps do not remedy such great evils." An open council was held on December 15, 1545, which was attended by all the householders of the town, and upon opening the sitting, the secretary called attention to the fact that the Bishop had been exercising his episcopal authority without having shown the required papal bulls or royal cedulas to the Council; moreover he had introduced novel doctrines, reserving certain cases for absolution, concerning which, the Emperor's final decision had not yet been received in reply to the pet.i.tion addressed to His Majesty; as it was evident to them all that the Bishop's ideas, if acceded to by the colonists would result in the total ruin of them all and a general rebellion of the Indians, it was inc.u.mbent upon them to notify the Bishop that he must follow the example of other bishops in the colonies, abandoning his novelties until the return of the procurator, who had been sent to Spain to present the colonists' appeal on these matters, when the Emperor's decision would be made known; any disturbances which might arise from the present unsettled state of feeling must be laid to the Bishop's charge. These sentiments encountered general approval, and it was unanimously decided that should Las Casas refuse to acquiesce in them, they would refuse to receive him as their lawful bishop and would suppress his t.i.thes. This last decision was published and a fine of one hundred castellanos imposed on any one violating it.

Fray Tomas de la Torre learned of these decisions and sent from Cinacatlan, where he then was, to warn a lay brother, Fray Pedro Martin, and a servant of the Bishop who were in Cuidad Real, and to advise them to put the Bishop's books and household goods in a place of safety, for he feared that in the excitement, popular resentment might burst all bounds and everything belonging to Las Casas might be destroyed. His warning was not unwarranted, for the two men were obliged to fortify themselves as best they could in the sacristy of the church, where they were attacked at midnight by a body of men, who were determined to expel them from the town. After besieging them in vain for some time, the attacking party left, intending to return by daylight, but the besieged took advantage of their absence to escape and managed to reach Cinacatlan barefoot, where their account of the state of things in the town greatly increased the anxiety of the friars.

While these turbulent events were happening, Las Casas had arrived at the Dominican monastery at Copanabastla on his way to Ciudad Real, where it was his intention to celebrate Christmas in his cathedral; he took the precaution of sending a trusty messenger ahead, who brought back a full account of the decisions of the Council and the preparations for resisting the Bishop's entrance. On his way back to Copanabastla this messenger pa.s.sed by Cinacatlan and told the friars of the Bishop's whereabouts, so they also wrote him full information of all that had happened and the kind of reception awaiting him in the city.

The citizens of Ciudad Real were also kept informed of the Bishop's approach and, with unswerving resolution, began to take their measures to stop his advance unless he accepted their conditions; pickets were established at different points of the road to give warning of his approach. Singular indeed was the activity displayed in arming as large a force of men as could be mustered, to oppose this aged monk who, like his apostolic forebears, came alone, on foot, with a staff in his hand and neither purse nor scrip. Although there were not wanting those among the friars who counselled him not to brave the popular fury, Las Casas refused to follow their advice, saying: "If I do not go to Ciudad Real, I banish myself voluntarily from my own church and it may be said of me, with reason, the wicked fleeth, when no man pursueth. How do we know that they want to kill me and that the sentinels are placed for this express purpose? I do not doubt the truth of what the fathers at Cinacatlan say, but there are our Lord's words to his disciples when they sought to deter him from returning to Judea, because they [the Jews] had sought to kill him the day before. The day has twelve hours, in each one of which, or in each minute or in each instant, the minds of men may change. If I do not enter into my church, of whom may I complain to the King and the Pope for putting me out of it?"

The Bishop's serenity was as perfect as his resolution was unchangeable, and, gathering his scapular in his hand, he rose from his chair and set out on his journey, amidst the tears and remonstrances of the friars.

Upon reaching the first post of sentinels he found the men off their guard, as a report had spread that he had abandoned his intention to advance. The Indians, when they recognised him, completely forgot the orders they had received from their Spanish masters, and in mingled joy at seeing their beloved Bishop again and distress at being there under such duty, they threw themselves at his feet, weeping, protesting, and imploring his forgiveness for their compulsory part in opposing him.(63) Knowing that the poor creatures would pay dearly for their neglect of orders, Las Casas had them bound, as though he had surprised and captured them.

That night Ciudad Real was shaken by a terrible earthquake which drove the frightened people into the public square. Talking amongst themselves, some declared that this upheaval heralded the Bishop's approach and was the beginning of the destruction he would bring upon their town.

CHAPTER XIX. - OPPOSITION TO LAS CASAS. HE LEAVES CIUDAD REAL. THE MEXICAN SYNOD

At dawn Las Casas entered the city unnoticed and reached his cathedral, from whence he sent Father Nicola Galiano, one of the clergy, to notify the Council of his arrival and that he was awaiting them. The Bishop's arrival, did in reality, cause a greater disturbance than the earthquake.

The members of the Council debated as to what was now to be done; the Bishop was in the city and in his cathedral, despite their efforts to exclude him. Finally it was decided to go in a body to the church, where they seated themselves as though for a sermon. When the Bishop entered from the sacristy to speak to them, no one rose or showed any of the customary marks of respect. The notary immediately read the "requirement" it had been their intention to present before Las Casas was admitted to the city, omitting however the pa.s.sages which denied his authority.

Las Casas replied to this with great benevolence, saying that as he was ready even to shed his blood for them, he had no intention of interfering with their properties except in so far as was necessary to prevent sin against G.o.d and their neighbour: he exhorted them to consider matters calmly and not to allow themselves to be carried away by irreflection.

His manner, as well as the sense of this speech, were surprisingly conciliatory, but one of the council, less impressed by the persuasive eloquence of the Bishop, observed from his place that as Las Casas was but a private individual, he had presumed too far in summoning such an important body as the council, composed of the most ill.u.s.trious gentlemen of the colony, to come to meet him, instead of going himself to them. The Bishop, with much dignity, answered; "Look you, sir,-and all of you in whose name he has spoken,-when I wish to ask anything from your estates, I will go to your houses to speak with you; but when I have to speak with you concerning G.o.d's service and what touches your souls and consciences, it is for me to send and call you to come to wherever I may be, and it is for you to come trooping to me, if you are Christians." n.o.body ventured to reply to this rebuke and the Bishop, rising immediately withdrew, towards the sacristy. Then the notary of the council approached him respectfully, saying that he had a pet.i.tion to present on behalf of the townspeople, which there was no need to read as it merely asked that they should be treated as a Christian people and have confessors appointed to grant them absolution. The Bishop a.s.sented, but as he named the Canon Juan Perera and the Dominicans, who all notoriously shared his views on the question in dispute, the council demurred, saying that they were unacceptable. The Bishop therefore named a priest from Guatemala and a Mercedarian friar, whose sentiments he knew to be in harmony with his own, though they had taken no part in the controversies and hence their opinion had never been publicly manifested. Both were men of exemplary piety and zeal in their ministry. Even Fray Vicente Ferrer, who accompanied the Bishop, was unaware of the real sympathies of the two confessors, and fearing his superior was unwittingly making a blunder, he tugged at his vestments saying: "Let your lords.h.i.+p rather die than do this."

Immediately those present broke forth into imprecations on Fray Vicente and all but maltreated him, in the midst of which uproar, the Mercedarian friars, who had heard of the Bishop's return, appeared in the church to welcome him. The disturbance was somewhat quelled by their arrival, and they managed to conduct the Bishop and the offending Fray Vicente in safety to their own convent.

The fatigue of the journey and the excitement of these disturbing scenes through which he had pa.s.sed left the aged Bishop exhausted, but his trials had in reality only just begun, and hardly had he seated himself in the cell the friars provided for him, to take a little bread and wine, when a fearful uproar was heard outside, which proved to be caused by an immense crowd of armed people who had surrounded the convent. Some of these men forced their way into his presence, but so great was the noise and clamour that the friars, who sought to learn the cause of this hostile demonstration, could neither hear nor make themselves heard. Finally it appeared that this fresh outburst was occasioned by the discovery that the Bishop had captured and bound their Indian sentinels as prisoners. Las Casas at once a.s.sumed the entire blame, explaining exactly how he had surprised them and why he had bound them. A storm of vituperation greeted his explanation-all semblance of respect, either for his age or office, was abandoned-and one taunted the protector of the Indians with himself tying them up and draging them three leagues.(64) Amidst all these reproaches and insults Las Casas replied to one of his tormentors saying: "I do not wish, sir, to answer you, so as not to take from G.o.d the task of punis.h.i.+ng you, for the insult you offer is not to me but to G.o.d."

While this scene of violence was proceeding inside the Bishop's cell, his negro servant Juanillo was being baited in the courtyard where some one who accused him of tying the Indians, gave him a thrust with his pike, which laid him, wounded, on the ground. The friars rushed to the rescue of the unfortunate negro and two of the younger monks finally succeeded in getting all the armed men out of their convent.

All these riotous happenings had taken place between dawn and nine o'clock, and so true was the Bishop's saying that in each hour of the twelve, men changed their minds, that before noon order was not only entirely established, but the extraordinary spectacle was offered of the members of the same council who had insulted and outraged the Bishop, coming in great humility to the convent, accompanied by the alcaldes, without their wands of office or their swords, to beg his forgiveness and to acknowledge him as their rightful Bishop. Not content with this act of reparation, they carried him in procession from the convent to the house of Pedro Orozco de Acevedo, one of the princ.i.p.al citizens, where an apartment was prepared for his habitation. To complete this transformation and ill.u.s.trate even more fully the vagaries of the human temper, they determined to celebrate his arrival by holding a grand tournament in his honour, the day after Christmas. Remesal does not say whether this form of festivity met with the Bishop's approval, but it may be permitted to imagine that had he been consulted, he would have found some more fit means for celebrating the reconciliation.

Las Casas was probably not at all duped by the sudden conversion of his enemies, which was indeed more indicative of a mercurial and capricious temperament than of a sincere desire to make amends for their conduct: the real reason of these sudden demonstrations must be sought in the fears that were aroused in the minds of the better citizens, of the punishment sure to fall upon them, when the news of their actions should reach Spain.

Proofs of their bad faith are not far to seek. Even while the festivities were preparing, a body of men rode off to Cinacatlan where they robbed and terrorised the Indians, bullied and threatened the frairs, and finally returned with great rejoicings to Ciudad Real. The friars being in no way deceived, for they also understood but too well the volatile character of the Spaniards, took the precaution of provisioning the Bishop, so that he might not be starved out when popular resentment should again nullify the present reconciliation.